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When the wicked in the world engage in evil without suffering consequences, what do we think? Do we think that this not fair? Do we think that God is not fair? Do we think that God is evil? Some have gone beyond thinking it, and have actively said as much.

God has something to say on the matter. In Psalm 50, He speaks to the wicked regarding their evil works. Consider His words:

“These things you have done, and I kept silent;
You thought that I was altogether like you;
But I will rebuke you,
And set them in order before your eyes.
“Now consider this, you who forget God,
Lest I tear you in pieces,
And there be none to deliver:
Whoever offers praise glorifies Me;
And to him who orders his conduct aright
I will show the salvation of God.”

(Psalms 50:21-23)

It is a mistake to assume that God is anything at all like the wicked. Though He does not always work in ways we understand, we know two truths absolutely. One, those who “forget God” will eventually pay for their sin, (cf. Romans 1:28-32). Two, the one who “orders his conduct aright” will be saved by God (cf. 2 Thessalonians 1:5-7).

God is righteous in character and judgment. In the end, righteousness will prevail!

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In 2 Corinthians 2, the apostle Paul gives instructions to the church to “forgive and comfort” the man who had been disciplined by them. It’s almost certain that the man under consideration was the man guilty of fornication, referred to in 1 Corinthians 5. They had done as Paul commanded, and withdrew fellowship from him. The text obviously intimates the man’s eventual repentance, and now Paul calls upon the Corinthians to forgive him, and receive him back into their fellowship.

Why would they hesitate to bring him back? Because his sin and rebellion had caused them grief! He hadn’t personally grieved Paul, as Paul was not part of that congregation, but all of them in Corinth, “to some extent,” had been caused grief by him.

The word grief here, (lupeo), means to make sorrowful, to offend, (Thayer). Two simple, but important points are here made.

First, no matter the trouble, sorrow and offense we endure from a man who is caught and remains in sin — we are called to forgive and comfort him upon repentance. It is not right for us to hold sin against another. We are to express our love to them and receive them back, regardless of the grief they may have caused us.

Second, when you sin, your sin causes grief to others. It may be slight, it may be great, but your actions impact your brethren! Sin is characteristically selfish and self-centered. You’re not only hurting yourself. Something to think about!

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Breaking news: We have been in the midst of a worldwide pandemic for more than two years now! (Duh!) This is the first worldwide pandemic that we have experienced in our lifetimes. This is fortunate, but I would have appreciated another 30 or so years before it happened (let the kids and grandkids deal with it).

Some experts are cautiously predicting that the pandemic is almost over. They say the best case scenario to hope for is for the COVID virus to become endemic. Pandemic, endemic, what is the difference?

Pandemic is defined as a disease that is, “prevalent in a country or the world.” A disease that is endemic is one that is regularly found in the population, (like colds or the flu). In other words, the COVID virus will always be around, but we are getting a handle on it.

How about a spiritual application? In our world is faith a pandemic or is it endemic? Well, true faith is certainly not prevalent in the world today — would it were so. It is more accurate to consider it endemic in society. It is always there, it is around, but it doesn’t particularly effect the majority of society.

Wouldn’t it be wonderful if we were able to “[turn] the world upside down” (cf. Acts 17:6)? That’s what the Thessalonians accused Paul of doing. Our expressions of faith and efforts to preach the gospel should have an unsettling effect on our society. Are you doing your part to “spread” the faith of our Lord to “infect” those you meet day to day?

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In Titus 3, the apostle Paul gave instructions to Titus as an evangelist about what he must teach. These instructions serve to express, through positive affirmation and negative rebuke, the type of person a Christian should be. Consider the following attributes, taken from the list:

• Obedient to civil authorities
• Ready for every good work
• Unwilling to speak evil of others
• Peaceable, gentle, humble to all men
• Wise, obedient, perceptive, self-controlled
• Refusing anger, malice, envy and hate
• Careful to maintain good works
• Avoiding foolish arguments
• A maker of peace with brethren
• One who rejects those who bring division

A Christian should be pleasant to be around. He recognizes the importance of getting along, having a selfless and perceptive mind, and being in control of his impulses. Seldom will he be a part of conflict, and then only when the defense of truth is required. Because he emulates his Lord, he seeks to be a positive influence on others, making their eternal welfare his priority.

Look at the list, and determine what improvements might be needed to be the kind of person God wants you to be! “Let our people also learn to maintain good works” (14).

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In Titus 1:9, there is a phrase used to describe a qualification for elders, which should be present in every Christian. The elder must hold fast the “faithful word.” Though they are not alone in the requirement, it is especially important for an elder to be able and willing to defend the truth.

The phrase “hold fast” is taken from a single Greek word. Vine defines that term — to hold firmly to, cleave to.

The word that is to be cleaved to is the “faithful” (pistos) word. Vine’s says that in the context of Titus 1:9, this word is — faithful, to be trusted, reliable.

The “word” (logos) is a common word here used to refer to the sayings of God. In effect, the doctrine delivered by the Holy Spirit. This is why it can be trusted, or relied upon. As Peter states, “…no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:20-21).

This defense of God’s word is possible when one “has been taught.” This emphasizes the needed teaching in our churches, and the importance of any man who would be an elder to be familiar with the doctrine of Christ.

The reason for this is seen in the phrase, “that he may be able, by sound doctrine, both to exhort and convict those who contradict.” No man should occupy the office of elder who is not able both to correct the misunderstandings and actions of the flock, and to protect against false teachers.

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The Greek word translated self-controlled in Titus 1:8, is egkrates. This adjective only occurs here in the New Testament, though the noun form enkrateia is found numerous times (ex: Acts 24:25, Galatians 5:23, 2 Peter 1:6).

Thayer defines the term: having power over, possessed of (a thing). Mastering, controlling, curbing, restraining. Strong defines the term: strong in a thing (masterful); self-controlled (in appetite, etc.) temperate.

An elder needs to have mastery over his desires and inclinations. When God created us with desires, He intended us to interact in accord with His will. We are told to “be angry, and do not sin” (Ephesians 4:26). That the marriage bed is honorable and “undefiled; but fornicators and adulterers God will judge” (Hebrews 13:4). That we are not to walk as the Gentiles walk, “in the same flood of dissipation” (1 Peter 4:4). An intemperate man is not worthy of the eldership.

In the New King James translation, the Greek term is translated “self-controlled” primarily because in modern English the term “temperate” (as found in the KJV) is used primarily regarding the use of alcohol. It is important to note that control over ourselves and our inclinations should be present in everything. “Whoever has no rule over his own spirit is like a city broken down, without walls” (Proverbs 25:28). It is a fruit of the Spirit (cf. Galatians 5:23), to be added to our faith (cf. 2 Peter 1:6). It will be present in every Christian who is pleasing God.

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The Greek term hosios is found in Titus 1:8, as one of the qualifications for elders, and is translated holy. This is one of 8 times the term appears in the New Testament manuscripts (Acts 2:27; 13:34,35; 1 Timothy 2:8; Hebrews 7:26; and Revelation 15:4; 16:5). As Vine notes in his definition of the term, it is used to refer to God, Jesus, certain Messianic promises to David, and to the character of Christians. It is found 41 times in the Greek translation of the Old Testament (Septuagint).

In Titus 1:8, the reference is to a character trait that must be present in those who would serve as elders. Strong defines it as proper, right, pious, hallowed. Thayer says it refers to those pious toward God, with a special and preeminent sense in which it refers to the Messiah Himself. Vine states that it refers to being religiously right, holy (as opposed to that which is unrighteous or polluted).

All Christians should have this character trait. When we consider that Jesus is perfectly holy, as His disciples we seek to be as He is. This requires us to acknowledge His authority, and to seek to submit to His definition of rightness and piety.

It is not enough to be religious. We must be religiously right. It is not enough to be pious, our piety must be toward God and His will. It is not enough to act as others see to be proper. We must act as God determines is proper. Then, and only then, are we holy. “Because it is written, ‘Be holy, for I [the Lord] am holy’” (1 Peter 1:16).

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The word “just”, translated from the Greek term dikaios, is a common word in the New Testament. It occurs 81 times in 76 different verses. The primary definition of the term is, according to Thayer: righteous, observing divine and human laws, one who is such as he ought to be.

This term, dikaios, is translated “righteous” a total of 41 times in the KJV of the New Testament. It is this wide sense of the term that is most common. A righteous (dikaios) person is upright, virtuous, and keeps the commands of God.

For example, in Luke 6:1, the term is used to describe the parents of John the Baptist, Zacharias and Elizabeth, “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.”

In Titus 1:8, the term is found as one of the qualifications for elder. The term is translated “just” here, and seems to have a narrower definition than that found in the verse above.

Thayer states of the term dikaios: In a narrower sense, rendering to each his due; and that in a judicial sense, passing judgment on others, whether expressed in words or shown by the manner of dealing with them.

So an elder should be a just “judge” in his dealings with the flock. Here there is found the need for compassion and fairness in the exercise of oversight. Consider the destructive nature of a man in that position that does not deal fairly with brethren. His actions must instead be right, or just.

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The NKJV phrase, “a lover of good” appears only in Titus 1:8, as one of the qualifications of an elder. It is translated from the Greek word philágatho ).

This Greek term is from the root philos (fond of) and agathos (that which is good). Though the KJV translates the term, “a lover of good men”, it is important to note that there is nothing in the definition of the word or the context that limits it only to men. An elder is to be fond of all that is good. Here, the RSV, NKJV, ESV, and numerous other translations rightly leave off “man.”

The lexicographers all offer simple definitions of the term. Strong — fond of good; Thayer — loving goodness; Vine — loving that which is good. The term is plain, and easily understood.

Interestingly, the negative aphilágathos is found in 2 Timothy 3:3, when referring to ungodly people of the last days. Here the translation reads, “not loving good.”

The elder should have this as a part of his character because every Christian should have it as a part of his character! One of the identifying characteristics of the child of God is that he hates darkness, and loves the light. As Paul wrote in his treatise on love, that “it does not rejoice at wrongdoing, but rejoices with the truth” (1 Corinthians 13:6).

We are children of the light. Each of us are to love righteousness, and reject sin.

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This interesting phrase consists of two Greek terms, the familiar (me), translated “not”; and the word (orgilos), translated in the NKJV “quick-tempered”.

The word orgilos, an adjective, only appears in Titus 1:7. It appears four times in the Septuagint (the Greek translation of the Old Testament), in Proverbs 18:48, 21:9, 22:24, and 29:22.

Though the adjective only appears once, the verb forms (orgizo and parorgismos) and the noun (orge) also are found in the New Testament. Of interest is the verb (orgizo) in Ephesians 4:26, “‘Be angry, and do not sin’: do not let the sun go down on your wrath.” “Be angry” indicates provocation, and Vine states in this passage it indicates a “just occasion for the feeling.”

Everyone gets angry, but is there a legitimacy to the anger? If so, one may be angry, but is not allowed to let that anger cause him to sin — “do not let the sun go down on your wrath.”

It is not acceptable, though, to be prone to anger, or soon angry (Thayer and Strong’s definition of our word). In the KJV the phrase is translated “not soon angry.”

This should be true with every Christian. “For pressing milk produces curds, pressing the nose produces blood, and pressing anger produces strife” (Proverbs 30:33).

For an elder, to be quickly provoked to anger leads to destruction rather than edification. Overseers are to feed and protect the flock. This takes patience, and a mildness of manner that is incompatible with being “quick-tempered.”

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The word self-willed comes from the Greek term (authades), that is found two times in the New Testament. In Paul’s list of qualifications for elders in Titus 1:7, it is preceded by the word “not”, i.e. – “not self-willed.”

Thayer defines the term: self-pleasing, self-willed, arrogant. It comes from the root words autos (self) and hedomai (to please).

In 2 Peter 2:10, the word is used to describe the ungodly character of false teachers, and is coupled with the word presumptuous.

W.E. Vine states that it, “denotes one who, dominated by self-interest, and inconsiderate of others, arrogantly asserts his own will.”

Biblical leadership necessitates an attitude of service rather than entitlement. Peter establishes this in his admonition in 1 Peter 5:2-3, that the elder is not to serve “for dishonest gain” nor “as being lords over those entrusted to you.”

The self-willed person is not particularly concerned with how his decision affects others, because he is focused on his own pleasures and desires. It is an inherently selfish characteristic, and has no place in the Christian’s life. God calls us to humble ourselves, and to be selfless in our love for God and man.

There are few things as destructive to the welfare of God’s people than a self-willed man serving as an elder.

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We have already studied a Greek term (anepilemptos), that occurs several times in 1 Timothy, and is translated by the English term blameless. Interestingly, there is another Greek word used by Titus in his list of qualifications for elder that is also translated blameless. It is the word (anegkletos). While the words are different, the meaning of the two words is for all intents and purposes identical.

So, if you were considering the qualification of elders there are two words, but really one qualification under consideration. Blameless correctly defines both.

The word Titus uses consists of the negative (a), and a root word that means “to call in.” Literally, to not call in. Vines describes the term: “with nothing laid to one’s charge (as the result of public investigation)… It implies not merely acquittal, but the absence of even a charge or accusation against a person. This is to be the case with elders.”

As noted in the discussion of the first term, this can’t be stretched to indicate that false accusations would automatically disqualify a man to serve as an elder. If this were so, God’s people would be at the mercy of those who are opposed to righteousness (cf. 1 Peter 3:16). So we note what we said before regarding the other Greek term.

“The idea is to be a person against whom no accusation can be proven. This requires righteous living. No matter the attack, it is destined to failure because the character and reputation of the Christian is unassailable. This is a lofty, but worthy goal to seek and to meet.”

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1 Timothy 3:7 states that in order to be qualified to serve as an elder, a man “must have a good testimony among those who are outside.” Unlike some of the other qualifications, there is a reason stated for this qualification, “lest he fall into reproach and the snare of the devil.”

This qualification is straightforward. “Must” is an imperative. It is absolutely necessary because of the importance and nature of the position of elder. “Good” means pleasing, commendable. “Report” in the context of this verse is described by Thayer, “In an ethical sense, of testimony concerning one’s character.” “Are without” has reference to “those who do not belong to the Christian church” (Thayer).

This does not mean that false accusations will not be made by those antagonistic to the church (even Jesus suffered the same). It does mean that any true accusations that would sully a man’s reputation in the world would disqualify a man, lest he bring reproach to the people of God. He must not be worthy of blame! “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation” (1 Peter 2:11-12).

If he lacks character, Satan will snare an elder. He will use the man for his own purposes, and hinder truth.

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“Truly my soul silently waits for God; from Him comes my salvation. He only is my rock and my salvation; He is my defense; I shall not be greatly moved” (Psalm 62:1-2).

Christians who have a full and correct understanding of the nature of grace and faith have a great confidence in their salvation. It is God who accomplishes their redemption, so they can be sure that their service to Him will be rewarded in the end. This brings patience and comfort as they await the day where the Lord says, “Well done, good and faithful servant” (cf. Matthew 25:21).

Others, who place their trust in something other than God, have no such assurance.

“Surely men of low degree are a vapor, men of high degree are a lie; if they weighed on the scales, they are altogether lighter than vapor. Do not trust in oppression, nor vainly hope in robbery; if riches increase, do not set your heart on them.” (Psalm 62:9-10).

Remember:

“In God is my salvation and glory; the rock of my strength, and my refuge is in God. Trust in Him at all times, you people; pour out your heart before Him; God is a refuge for us.” AND “God has spoken once, twice I have heard this: that power belongs to God. Also to You, O Lord, belongs mercy; for You render to each one according to his work” (Psalm 62:7-8, 11-2).

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The word novice, found in 1 Timothy 3:6 comes from a Greek word that is used only here in the New Testament. It is the word (neophytos). Thayer defines the term: newly planted… a new convert, neophyte… one who has recently become a Christian.

It is necessary that a man be a Christian for some time in order to serve as an elder. One who is newly converted is not qualified to serve. Why is this? It is simple, living in the world does not equip a man to serve as an overseer of the Lord’s people. Becoming a Christian does not automatically change that truth, as experience and effort is required to grow in the faith sufficiently to be so equipped.

(1 Peter 2:2), “as newborn babes, desire the pure milk of the word, that you may grow thereby.”

(Hebrews 5:14), “But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.”

In our context (1 Timothy 3:6), the Holy Spirit states that being a novice may lead one to be puffed up with pride. Consider what may happen to a babe in Christ who is appointed as an elder. He has not yet learned humility, and could easily become inordinately “proud” of such an honor. One who has experience and knowledge would not be so vulnerable to the same vice of pride that plagued the devil and led to his condemnation.

We need “meat-eaters” to serve as elders, not babies!

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